(Sorry I posted the Year A reading earlier!)
As Jesus continues his “death march” to Jerusalem
in Luke’s Gospel (Luke 9–19), he challenges us this Sunday to choose, in a
clear and conscious way, our goal in life: God or money. The First Reading reminds us that wealth was
a seductive trap for the people of God throughout salvation history.
1. The First Reading is Amos 8:4-7:
Hear this, you who trample upon the needy
and
destroy the poor of the land!
“When will the new moon be over,” you ask,
“that
we may sell our grain,
and the sabbath, that we may display the wheat?
We will
diminish the ephah,
add to the shekel,
and fix our scales for cheating!
We will
buy the lowly for silver,
and the poor for a pair of sandals;
even the refuse
of the wheat we will sell!”
The LORD has sworn by the pride of Jacob:
Never
will I forget a thing they have done!
Amos is often thought to be the earliest of all
the literary (writing) prophets, since his relatively short ministry probably
fell in the decade 770-760 BC. Amos 1:1
dates his prophecy to “two years before the earthquake” during the reigns of
Uzziah of Judah and Jeroboam II of Israel, an event that archeologists now
estimate at c. 760 BC, ±25 yrs. This
would probably place his ministry just prior to Hosea’s longer career (c.
750-725BC).
Amos, like Hosea, prophesied to northern Israel;
but unlike Hosea, Amos was not a northerner himself. He was a Judean from Tekoa, a village to the
south of Jerusalem, an agricultural worker who raised sheep and tended an
orchard of sycamore-figs (Amos 7:14). He was called by God to preach judgment
to northern Israel at a time when that nation was wealthy, arrogant, and
oppressive to their southern neighbors.
Amos clearly distances himself from the professional prophets who
learned prophesying from their fathers and practiced it as a kind of family
trade (see Amos 7:12-14). He was not
motivated by a desire to earn a living, but was impelled by a genuine
commission from God (7:15).
This Sunday’s First Reading is a portion of the
fourth of a series of five visions (7:1–9:8) of divine judgment that constitute
the last major section of the book.
After an oracle of judgment against Amaziah the unrighteous priest (7:16-17), Amos sees a
“basket of summer fruit (Heb. qāyîtz),”
which indicates that the “end (Heb. qētz) has
come for my people Israel” (8:1-3).
Wailing, mourning, death, and a famine of God’s word will come on
Israel, because of the abuse of the poor (8:4-7) and worship of false gods
(8:13-14).
A striking feature of this First Reading is the
way these ancient Israelite merchants regard religion as an impediment to
profit. “When will the Sabbath be over,
that we may display our wheat?” The
Sabbath, which God gave to man as a beautiful day of rest, to be enjoyed with
family, friends, and God Himself, is now seen as a burden and restraint to the
pursuit of profit.
As Catholics we often forget that observance of
the Sabbath (in the New Covenant, shifted to the first day of the week, the
Lord’s Day) is still part of the Ten Commandments and obligatory for
Christians. Although many of us live in
nominally “Christian” cultures, respect for the Lord’s Day has been all but
lost, and instead commerce and retail proceed on the Lord’s day of rest and
worship as on every other day. Folks
head from Mass to the grocery store, not thinking that this practice supports
retailers being open on Sunday, therefore requiring their minimum-wage
employees (the poor) to be there and labor on what should be a day of rest and
worship for all. The consequences for
Christian culture are tragic, because there remains, then, no one day of rest
when persons have the freedom to worship and spend time in quiet with God and
family together. As a Church, we cannot
restore a Christian culture without re-establishing a respect—at least among
Christians!—for the rest that is appropriate to the Lord’s Day.
Amos is best remembered in the Jewish and
Christian tradition as a preacher of justice who was unafraid to publically
rebuke the wealthy elite of his day, whose hypocritical and syncretistic
religious practices did nothing to alleviate the guilt of their social and
economic abuse of the poor. Amos
composed his prophesies in simple yet vivid poetry, as in this much-quoted
oracle:
“I hate, I despise your feasts,
and I take no delight in your solemn assemblies.
Even though you offer me your burnt offerings and
cereal offerings,
I will not accept them,
and the peace offerings of your fatted beasts I
will not look upon.
Take away from me the noise of your songs;
to the melody of your harps I will not listen.
But let justice roll down like waters,
and righteousness like an ever-flowing stream!
Even today Amos’ words remind Christian believers
that external observance of the Church’s rituals does not excuse or justify
lifestyles of self-indulgence and indifference to the poor and needy.
2. Our Second Reading is 1 Timothy 2:1-8:
Beloved:
First of all, I ask that supplications,
prayers,
petitions, and thanksgivings be offered for everyone,
for kings and
for all in authority,
that we may lead a quiet and tranquil life
in all
devotion and dignity.
This is good and pleasing to God our savior,
who wills
everyone to be saved
and to come to knowledge of the truth.
For there is one
God.
There is also one mediator between God and men,
the man Christ Jesus,
who
gave himself as ransom for all.
This was the testimony at the proper time.
For
this I was appointed preacher and apostle
— I am speaking the truth, I am not
lying —,
teacher of the Gentiles in faith and truth.
It is my wish, then, that
in every place the men should pray,
lifting up holy hands, without anger or
argument.
The Second Reading at this time of year is
working its way through the personal letters of St. Paul. This passage from St. Paul’s first letter to
Timothy stresses the need of the Christian community to pray together,
especially for government officials.
Good government is necessary that we may lead a “quiet and tranquil life
in all devotion,” which pleases God who “desires all to be saved.” Why is good government and tranquil life
connected with “all being saved?”
Because political stability enables the Church to go about her
evangelizing mission unmolested.
Pope Francis had some direct words about this
passage of St. Paul:
“None of us can say, ‘I have nothing to do with
this, they govern. . . .’ No, no, I am responsible for their governance, and I
have to do the best so that they govern well, and I have to do my best by
participating in politics according to my ability. Politics, according to the
Social Doctrine of the Church, is one of the highest forms of charity, because
it serves the common good. I cannot wash my hands, eh? We all have to give
something!”
There is a tendency, the Pope observed, to only
speak ill of leaders, and to mutter about “things that don’t go well.” “You
listen to the television and they’re beating [them] up, beating [them] up; you
read the papers and their beating [them] up. . . .” He continued, “Yes, maybe
the leader is a sinner, as David was, but I have to work with my opinions, with
my words, even with my corrections” because we all have to participate for the
common good. It is not true that Catholics should not meddle in politics:
“‘A
good Catholic doesn’t meddle in politics.’ That’s not true. That is not a good
path. A good Catholic meddles in politics, offering the best of himself, so
that those who govern can govern. But what is the best that we can offer to
those who govern? Prayer! That’s what Paul says: “Pray for all people, and for
the king and for all in authority.” “But Father, that person is wicked, he
should go to hell. . . .” Pray for him, pray for her, that they can govern
well, that they can love their people, that they can serve their people, that
they can be humble.” A Christian who does not pray for those who govern is not
a good Christian! “But Father, how will I pray for that person, a person who
has problems. . . .” “Pray that that person might convert!”
(From Vatican Radio: http://bit.ly/1gnJgYK)
3. The Gospel is Luke 16:1-13:
Jesus said to his disciples,
“A rich man had a
steward
who was reported to him for squandering his property.
He summoned him
and said,
‘What is this I hear about you?
Prepare a full account of your
stewardship,
because you can no longer be my steward.’
The steward said to
himself, ‘What shall I do,
now that my master is taking the position of steward
away from me?
I am not strong enough to dig and I am ashamed to beg.
I know
what I shall do so that,
when I am removed from the stewardship,
they may
welcome me into their homes.’
He called in his master’s debtors one by one.
To
the first he said,
‘How much do you owe my master?’
He replied, ‘One hundred
measures of olive oil.’
He said to him, ‘Here is your promissory note.
Sit
down and quickly write one for fifty.’
Then to another the steward said, ‘And
you, how much do you owe?’
He replied, ‘One hundred kors of wheat.’
The steward
said to him, ‘Here is your promissory note;
write one for eighty.’
And the
master commended that dishonest steward for acting prudently.
The role of steward in a large household was one
of great responsibility, but also wealth and prestige. It went to the master’s most trusted male
slave. As a result, enterprising young
freemen in the Roman empire sometimes sold themselves as slaves to wealthy men
in order to become stewards of their households.
Since the stewardship was an administrative
position in which one lived in physical comfort, the steward realizes he is in
great trouble when the master wishes to fire him. He’s not suited to any other way of making a
living, and as a slave he has no estate of his own. He’s been use to socializing with his
master’s peers, although he is not truly their social or legal equals.
So he pulls of a kind of “white collar
crime.” Calling in his master’s debtors,
he has them manipulate their receipts to “erase” a significant portion of their
debt. Then they will be in this
steward’s debt after he is fired, and “owe him one.”
Eventually, when the master found out what the
steward had done, he “commended” him.
This probably means, he acknowledged (grudgingly) how cunning his former
employer had been.
“For the children of this world
are more prudent
in dealing with their own generation
than are the children of light.
Non-religious people frequently have more “street
smarts” in manipulating others than those who practice a faith. That’s why its best for Christians to stay
out of the “rat race” rather than try to compete in it.
I
tell you, make friends for yourselves with dishonest wealth,
so that when it
fails, you will be welcomed into eternal dwellings.
This is perhaps the key teaching of this entire
Reading. The world encourages an
attitude in which we use people to gain things. Jesus reverses this: use things to
gain people. If spending money and
giving goods can open others to friendship with the Church and ultimately
Christ Himself, then spend the money, give the goods.
Pagan religion in the ancient world tended to be
a semi-magical way to manipulate the spiritual realm (the realm of the “gods”)
in order to gain material wealth.
Christianity is precisely the reverse of
this. It is a religion in which we
sacrifice material in order to gain spiritual wealth.
That is one reason why the “health and wealth
Gospel” is such a perversion. Periodically
one can here a radio or TV evangelist preaching Christ as a means to the “good
life”—this is a return to paganism, a subordination of the spiritual to the
material. It does not lead to true
conversion, because as long as Jesus is a means to an end—and not the end
itself—one is not yet a Christian.
The
person who is trustworthy in very small matters
is also trustworthy in great
ones;
and the person who is dishonest in very small matters
is also dishonest
in great ones.
If, therefore, you are not trustworthy with dishonest wealth,
who
will trust you with true wealth?
If you are not trustworthy with what belongs
to another,
who will give you what is yours?
“Small matters” are often not small at all,
because their consequences can be huge.
This was illustrated some years ago when the $136 million-dollar Mars
Climate Orbiter was lost on its maiden voyage due to malfunction. The problem?
The contractor Lockheed Martin and constructed the device using English
measurements, whereas the purchaser NASA conducted their operations only in
metric.
Small issues—an inch vs. a centimeter—can have
enormous material consequences and also spiritual ones. St. Josemaría Escrivà used to say he could
tell the state of a man’s soul by looking at his desk or inspecting his
closet. The interior of a man is
reflected in his smallest actions.
Jesus teaches us here that material wealth—which
in the eternal perspective is a matter of very little consequence at all—serves
for us as a “testing ground.” Our
faithful administration of material goods—which would include generosity toward
the poor—wins favor with God and gains spiritual blessing, and to the contrary,
self-indulgent use of material goods damages spiritual progress.
No
servant can serve two masters.
He will either hate one and love the other,
or
be devoted to one and despise the other.
You cannot serve both God and
mammon.”
The Christian who approaches discipleship with
Christ while still trying to attain “the American dream” or the “good life” is
dooming himself to frustration. If
wealth, pleasure, or power in this life is what you are after, you truly have
the wrong religion! It is truly
pathetic, for example, for the Christian who devotes himself to mission work in
his youth to become embittered or disgruntled in mid-life when he or she
realizes they do not have the material wealth or creature comforts of their
peers who went straight into business out of high school or college. Frustration results when the Christian loses
focus on Christ and begins to pine for certain pleasures or pursuits that seem
out of reach or incompatible with his life’s vocation. The only answer for this kind of frustration
is re-conversion: to call to mind whom we are serving and why, and recommit to
his service.
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